The Ramayana Read online

  He left her without another word and went off sobbing to the palace of Kausalya, Rama’s mother. She received him with all courtesy and affection, although she could not be quite clear in her mind about Bharatha’s innocence. Bharatha threw himself before her and lamented, “In which world shall I seek my father? Where can I see my brother again? Have the fates kept me away in my grandfather’s house so that I may suffer this pang?”

  After he had gone on thus for some time expressing his sorrow and his determination to destroy himself rather than bear the burden of both separation and ill-repute, Kausalya realized that Bharatha was innocent. She asked at the end of his speech, “So you were unaware of the evil designs of your mother?”

  At this Bharatha was so incensed that he burst into self-damnation: “If I had the slightest knowledge of what my mother was planning, may I be condemned to dwell in the darkest hell reserved for . . .” And he listed a series of the blackest sins for which people were committed to hell.

  Vasishtha arrived. Bharatha asked, “Where is my father?” He was taken to where the King’s body was kept.

  Vasishtha said, “It is time to go through the funeral rites.” When Bharatha was ready for the ceremonies, Dasaratha’s body was carried in a procession on elephant back to the accompaniment of mournful drums and trumpets, to the bank of the Sarayu River, where a funeral pyre had been erected. Dasaratha’s body was laid on it with elaborate prayers and rituals. When the time came to light the pyre, Bharatha approached it with a flame in his hand; suddenly, at the last moment, Vasishtha stopped him, remembering Dasaratha’s last injunction disowning Kaikeyi and her son. He explained it delicately and with profound sorrow: “The most painful duty that the gods have left me to perform.”

  Bharatha understood. He withdrew, leaving his brother Sathrugna to continue the performance, with the bitter reflection, “This again my mother’s gift to me, not even to be able to touch my father’s funeral pyre!”

  At the end of the day, Bharatha retired to his palace and shut himself in. After five days of mourning, the ministers and Vasishtha conferred, approached Bharatha, and requested him to become their King, as the country needed a ruler. Bharatha refused the suggestion and announced, “I am determined to seek Rama and beg him to return.” He ordered that all citizens and the army should be ready to accompany him to the forest. A vast throng of citizens, army, horses, elephants, women, and children, set forth in the direction of Chitrakuta, where Rama was camping. Bharatha wore a garment made of tree bark, and insisted on accomplishing the journey on foot as a penance, following Rama’s own example. When they crossed the Ganges and came within sight of Chitrakuta, Lakshmana, who had set himself as Rama’s bodyguard, noticed the crowd at a distance and cried out, “There he comes, with an army—to make sure that you don’t return to claim his ill-gotten kingdom. I’ll destroy the whole lot. I have enough power in my quiver.”

  While they stood watching, Bharatha left his followers behind and came forward alone in his tree-bark garb, his arms held aloft in supplication, with tears in his eyes, praying, “Rama, Rama, forgive me.” Rama whispered to Lakshmana, “Do you note his martial air, and the battle-dress he has put on?”

  Lakshmana hung his head and confessed, “I had misjudged him.”

  Bharatha flung himself down at Rama’s feet. Rama lifted him up with many kind words.

  When Rama learned of his father’s death, he broke down. After a while, when he recovered, he set about performing on the river bank the rites required of the son of the departed King. When they settled down after the ceremonies, Bharatha opened the subject. “I have come with all these people to beg you to return home and be our King.”

  Rama shook his head and said, “Yes, fourteen years hence. That was our father’s wish. You are the King by his authority.”

  “If you think I should be the King, so be it, but I abdicate this instant, and crown you.”

  The argument went on at a highly academic and philosophical level, the entire assembly watching with respect.

  In a world where we are accustomed to rivalries over possession, authority, and borders, and people clashing over the issue, “Ours,” or “Mine, not yours,” it is rather strange to find two people debating whose the kingdom is not, and asserting: “Yours, not mine.”

  “So be it; if I have the authority—then I confer it on you as the ruler,” said Bharatha at one stage. “On my command as the ruler, if you desire to think so, you shall be the King.” It went on thus. Rama went on repeating that there could be no word higher than that of a father; no conduct other than obedience to it. Throughout he referred to Kaikeyi in the gentlest terms and always as “mother.” Vasishtha, watching the debate, burst out: “I have been your guru; there can be no higher authority than a guru—you must return to Ayodhya as King.” Rama said, “It’s not right to give me that command. My parents, who have given me my body and mind, are higher than a guru.”

  Bharatha declared, “This is my vow. I don’t care what happens. I shall renounce everything and live in the forest with Rama for fourteen years.”

  The gods watched this argument, afraid that if Rama returned to the kingdom, overwhelmed by the needs of the country, the purpose of his incarnation would be defeated, and proclaimed: “Bharatha, go back and rule on Rama’s behalf for fourteen years.”

  There was nothing more to it. Bharatha said, “I have nothing more to say. I shall rule for fourteen years. But not a day longer. If you, Rama, do not appear at the end of fourteen years, I shall immolate myself. Give me your sandals, please. They will be your symbol, and I shall rule on behalf of that symbol. I will not re-enter Ayodhya until you come back, but stay outside the city.”

  Bearing Rama’s sandals in his hands, with all reverence, Bharatha turned back. He established himself in a little village called Nandigram, on the outskirts of Ayodhya, installed Rama’s sandals on the throne, and ruled the country as a regent.

  4

  ENCOUNTERS IN EXILE

  After Bharatha’s departure, Rama left Chitrakuta. Dwelling in the proximity of Ayodyha, he feared, might encourage people to come across the river and persuade him to return home. He felt that such encounters would dilute the value and purpose of his renunciation. He decided to move farther into the forests. Though Lakshmana had built at Chitrakuta a hut with mud, bamboo, palm leaves, wood, and other materials available in the forest, and decorated and brightened the floor and walls with coloured earth (so well designed and constructed that Rama was constrained to ask in admiration, “When did you learn to be such a fine house-builder?”) Rama left this beautiful cottage and moved on. In the course of their journey, they came upon several sages residing in their ashrams, all of whom received Rama’s party as honoured guests. Among these were Athri and his wife Anusuya, who gave all her jewellery and clothes to Sita, and compelled her to wear them then and there. Rama went on to Dandaka forest, and then on to Panchvati (on the advice of Sage Agasthya). On the way he noticed, perched on a rock, Jatayu, the Great Eagle. Jatayu explained to Rama that although he was now in the form of a bird his origin was divine. He proved to be possessed of extraordinary ripeness of spirit and wisdom. He had been a great friend of Dasaratha at one time, associated with him on battlefields; they had been so close that at one time Dasaratha had remarked, “You are the soul, I am the body. We are one.”

  Rama was happy to meet a contemporary of his father’s in this remoteness. Jatayu also welcomed him as his foster parent. When he learnt of the death of Dasaratha, he broke down and swore to end his life. But Rama and Lakshmana pleaded, “Having lost our father, just when we found solace in meeting you, we cannot bear to hear of your ending your life. Please desist.” In deference to their wish Jatayu promised to live at least until Rama could return to Ayodhya after his term of exile, meanwhile taking upon himself the task of protecting them, especially Sita, during their sojourn at Panchvati. He led the way to Panchvati on the banks of the Godavari, suggesting, “While I fly, follow me in the shadow of my win
gs.”

  When Rama, Lakshmana, and Sita reached the Godavari River’s bank, they were enchanted with their surroundings. Rama felt a great tenderness for his wife, who looked particularly lovely adorned with the ornaments given by Anusuya. Rama glanced at her whenever a beautiful object caught his eye. Every tint of the sky, every shape of a flower or bud, every elegant form of a creeper reminded him of some aspect or other of Sita’s person.

  They reached Panchvati, set in sylvan surroundings in the proximity of the river. Lakshmana, adept as he had proved to be, had already gone ahead and created a home for them with clay, thatch, leaves, and wood, enclosed with a fence, and affording protection from sun and rain, and privacy for Rama and Sita. Again Rama was delighted with his brother’s engineering and architectural genius, and entered his new home filled with a sense of wonder. For all its idyllic charm, and in the joy of companionship of Sita, Rama never lost sight of his main purpose in settling down in this region—he had come here to encounter and destroy the asuras, the fiends who infested this area, causing suffering and hardship to all the good souls who only wanted to be left alone to pursue their spiritual aims in peace. Rama’s whole purpose of incarnation was ultimately to destroy Ravana, the chief of the asuras, abolish fear from the hearts of men and gods, and establish peace, gentleness, and justice in the world.

  And so one evening, when he noticed in the woods, amidst the creepers and plants in his front yard, a damsel of the utmost beauty, he became wary. The damsel’s anklets jingled at her feet when she walked, her eyes flashed, her teeth sparkled, her figure, waist, and bosom were that of a chiselled figure. Rama, even the austere Rama, was struck by her beauty. As she dallied at his gate, he stood staring at her in wonderment, and when she flashed her smile at him and approached him half-shyly, Rama said, “Oh, perfect one, you are welcome. May you be blessed. Tell me who you are, where you have come from, who are your kinsmen, and what you are doing, so accomplished and beautiful, in this solitude? What is the purpose of your visit here?”

  “Here I answer your question with humility. I am the daughter of Sage Visravas, son of Pulastya, who was Brahma’s own son; half-sister of that friend of Lord Shiva, Kubera, the wealthiest man and the most generous in all the worlds, who lives in the north; and direct younger sister of one at whose name gods in heaven and emperors of this world tremble, and who once tried to lift Mount Kailas itself with Lord Shiva and Parvathi on it. My name is Kamavalli.”

  Rama asked in surprise, “Do you mean that you are Ravana’s sister?”

  “Yes, I am,” she replied proudly.

  He concealed the many misgivings that stirred in him and asked, “If you are Ravana’s sister, how have you come to possess this form?”

  “I abhorred the ways of my brother and other relations and their demoniac qualities; I abhor sin and cruelty and prize all virtues and goodness; I want to be different from my kinsmen and I have earned this personality through constant prayers.”

  “Oh, beauty, will you explain why, when you happen to be the sister of that overlord of three worlds, Ravana, you have not come surrounded with attendants and bearers, but all alone, unescorted?”

  She answered, “I have chosen to reject evil-doers such as my brother and the rest and thrown my lot with those who are saintly and good; and I shun the association of my own people, that’s the reason why I’m alone. I have come alone now—mainly to see you. . . . I want help from you. Will you grant it?”

  “Tell me your purpose. If it’s right and proper, I’ll consider it.”

  “It’s not proper for a woman of breeding to state her innermost feelings, but I dare to do it, driven to desperation by the attacks of the god of love. Forgive me . . .”

  Rama understood her purpose. He realized that she had only an appearance of quality, and was really cheap and shameless. He remained silent. Whereupon, unable to decide whether he was encouraging or discouraging, she confirmed, “Not knowing that you were here, I was wasting my youth and beauty in serving ascetics and sages. Now that I have found you, my womanhood can have its own fulfillment.”

  Rama felt a pity for her, and, not wanting to seem hostile, tried to argue her out of her purpose. Overcoming his revulsion, he said, “I am of the warrior class, you are a brahmin, and I cannot marry you.” She had an immediate answer for this.

  “Oh, if that is your only objection to me, then my ebbing hopes are buoyed. Please know that my mother was of the asura class; and for a woman of that class, union with all castes is permissible.”

  Rama was still calm when he mentioned his second objection: “I am a human, and you are of the rakshasa class; and I cannot marry you.”

  Undaunted, she replied, “I humbly remind you, as I have already mentioned, that I have no mind to remain in our class, but am seeking the company of saints and sages; oh, you, who look like Vishnu himself, I should no longer be considered to belong to Ravana’s family or to be his sister; I have already told you that. If that’s all your objection, then I have hope.”

  Rama still felt kindly toward her, and said without irritation or acerbity, with a touch of lightheartedness, “After all, a bride of your class should be presented properly, when she happens to be a sister of men of eminence such as Kubera and Ravana. You should not be offering yourself like this in matrimony.”

  “When two persons meet and inwardly have attained union, there is no need for elders to take any formal part in such a marriage. It’s sanctioned under Gandharva rites. Also, my brothers are hostile to ascetics, and stop at nothing when they want to fight them; they observe no rules or disciplines under those circumstances; you are alone and you wear the robes of ascetics, and if they see you, nothing can stop them from attacking you. But if they realize that we are married like Gandharvas, they will relent, be kind to you, and even adopt you and confer on you honours and wealth and overlordship of several worlds . . . think of it.”

  At this Rama was amused and remarked, “Ah, is this one way in which the fruits of my penance and sacrifices are to be realized—achieve the grace of rakshasas, gain domestic bliss through your company, and all the conquests thereof?” She noted his smile, but missed the irony and was about to say something else when she noted that there was another woman in the picture. Sita had just emerged from the cottage. At the sight of her, Kamavalli looked stunned. She scrutinized the vision inch by inch and was filled with the profoundest admiration as well as despair. If that beautiful creature was the occupant of the cottage, there was no hope for her. She demanded bluntly, “Who is this?” Sita’s radiance seemed to precede her actual arrival. Kamavalli had first noticed the light and only then had she seen Sita engulfed in that effulgence. Her jaw fell at this spectacle; for a moment she lost herself in gazing on this pair whose beauty complemented each other; if there was anywhere in creation a male with the perfection of attributes, to be matched by a perfect female, here it was. Kamavalli momentarily forgot her own infatuation in the spell cast by the presence of this pair. But it was only a fleeting distraction. Her passion soon revived. She assumed that Sita too was one who had sneaked up to Rama on some forest path and attached herself to him. She could not be this man’s wife, as no wife would care to face the hardship of a forest existence. He must surely have left his wife, if he had one, back at home, and now lived with this woman in the forest.

  Kamavalli said to Rama very seriously, “Great one! Don’t let this creature come near you. Don’t be misled by her appearance, it’s not her own, she has assumed it through black art. Actually she is a rakshasa woman; drive her off before she does you any harm. This forest is full of such deceivers.”

  She might well have been confessing this of herself—her own normal appearance being that of a demon with wild, matted hair, flame-coloured fang-like teeth, enormous stature, and a belly swollen with the meat and blood of animals she had gorged on in her never-ending gluttony. Her name was Soorpanaka. Her brother Ravana had assigned this Dandaka forest as her own domain, leaving her free to live here as she plea
sed, assisted by a number of ruthless demons led by Kara—the fiercest devil ever conceived. Here she held her court and ravaged the forests. In the course of her wanderings, she saw Rama and fell in love and decided to seduce him by every art in her power. As a first step, through certain incantations, she transformed herself into a comely maiden. Now, when she warned Rama of Sita’s true nature as she imagined it, he began to laugh and remarked, “Ah, how true! No one can deceive you, being yourself so transparent! Your piercing perception is truly admirable; nothing can escape your eyes. Look well now at this sorceress at my side, so that she may realize who she is.”

  Taking him at his word, Soorpanaka glared at Sita fiercely and shouted, “Get out! Who are you? You have no business to disturb us, when I’m engaged in a private talk with my lover. Be gone!” In her anger, her real tone and personality came through unconcealed. At the sight of it, Sita shook with fright and ran to Rama’s arms and clung to him. This further enraged Soorpanaka, who moved towards her with a menacing gesture.

  Rama felt it was time to end her visit. Even a moment of jesting with an asura is likely to lead to incalculable evil consequences. So he said, “Do nothing that will bring on retribution and suffering. Please be gone before my brother Lakshmana notices you. He will be angry. Please go away quickly before he comes.”

  “All the gods in heaven, Brahma, Vishnu, and Shiva, Indra and the god of love, Manmatha himself, seek me and pray for my favours and attention. I’m unattainable and rare, as they all know. When this is the case, how can you talk so contemptuously to me, and go on desiring and trusting this treacherous sorceress at your side? Explain your inconsiderate and thoughtless attitude.”

  Rama felt that any further conversation with her would prove useless. Obstinate and unmoving, she built her edifice of falsehoods higher and higher; so he turned and, holding Sita close to him, walked back calmly and gracefully into his ashram.